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Both Cit and 膧苍补苍诲补 are the same consciousness in two distinct forms i.e., the former belongs to the unmanifested level, while the latter to the recognized level of consciousness.^[1] Cicchakti is the aspect of divine freedom which symbolizes the power of self-revelation of the supreme lord. In this, 艢颈惫补 has the self-experience as pure 鈥業鈥�. The supreme lord in this aspect is satisfied and remains ever at repose and fullness. Sentiency (Caitanya) is the power of consciousness and it is also the primary and chief nature of the Self, which is the reflective awareness itself. 

Utpaladeva describes this particular 艢补办迟颈 as the essential nature of self-consciousness and exists indifferent from the highest inner speech;

啶氞た啶むた啶� 啶�啷嵿ぐ啶む�嵿く啶掂ぎ啶班�嵿ざ啶距い啷嵿ぎ啶� 啶�啶班�� 啶掂ぞ啶曕�� 啶膏�嵿さ啶班じ啷嬥う啶苦い啶� 啷�
啶膏�嵿さ啶距い啶ㄠ�嵿い啷嵿ぐ啷嵿く啶�啷囙い啶ㄠ�嵿ぎ啷佮�栢�嵿く啶� 啶�啶︵�堗ざ啷嵿さ啶班�嵿く啶� 啶�啶班ぎ啷囙し啷嵿�犩た啶ㄠ�� 啷�

肠颈迟颈岣� 辫谤补迟测补惫补尘补谤艣腻迟尘腻 辫补谤腻 v膩k svarasodit膩 |
sv膩tantryametanmukhya峁� yadai艣varya峁� parame峁ａ弓hina岣� || 

(Self-consciousness is the very self of sentiency. It is Par膩 speech [V膩c] which ever shines independently. It is the freedom. It is the supreme power of the transcendental self.)^[2]

Cicchakti is simply defined as the action of being conscious by being subject of this activity. This agential activity is the freedom for uniting, separating and holding together.

From this point of view, Abhinavagupta states;

It consists in not being self-confined, like the insentient; in having as its essential nature unlimited light; in perfect independence of others. And this freedom constitutes the point of distinction of self from the insentients, which are devoid of power of freedom to conjoin or disjoin.^[3]

Therefore the Cicchakti is of the very nature of freedom which is known as the heart of the Supreme lord:

啶膏ぞ 啶膏�嵿か啷佮ぐ啶む�� 啶�啶灌ぞ啶膏い啷嵿い啶� 啶︵�囙ざ啶曕ぞ啶侧ぞ啶掂た啶多�囙し啶苦ぃ啷� 啷�
啶膏�堗し啶� 啶膏ぞ啶班い啶�啶� 啶�啷嵿ぐ啷嬥�曕�嵿い啶� 啶灌�冟う啶�啶� 啶�啶班ぎ啷囙し啷嵿�犩た啶ㄠ�� 啷�

蝉腻 sphurat膩 尘补丑腻蝉补迟迟腻 de艣ak膩l膩vi艣e峁�i峁嚹� |
sai峁Ｄ� 蝉腻ratay膩 prokt膩 h峁沝aya峁� parame峁ａ弓hina岣� ||^[4]

Obviously the difference from the insentient indicates the independence of others which is nothing other than the supreme ecstasy or bliss.

膧苍补苍诲补 is the experience in which manifested power rejoins with the supreme self:

啶むく啷嬥ぐ啷嵿く啶︵�嵿く啶距ぎ啶侧�� 啶班�傕お啶� 啶� 啶膏�傕�樴�熰�嵿�� 啶囙い啶� 啶膏�嵿ぎ啷冟い啶� 啷�
啶嗋え啶ㄠ�嵿う啶多�曕�嵿い啶苦�� 啶膏�堗さ啷嬥�曕�嵿い啶� 啶�啶む�� 啶掂た啶多�嵿さ啶� 啶掂た啶溹�冟ぎ啷嵿き啶む�� 啷�

迟补测辞谤测补诲测腻尘补濒补峁� 谤奴辫补峁� sa 蝉补峁僩丑补峁�峁�补 iti sm峁泃a岣� |
腻苍补苍诲补艣补办迟颈岣� saivokt膩 yato 惫颈艣惫补峁� 惫颈箩峁沵产丑补迟别 ||^[5]

Two types of empowerments鈥�parasiddhi and aparasiddhi (primary and secondary)-are interpreted in Kashmir 艢补颈惫颈迟别 soteriology. The supreme accomplishment is nothing but the 箩墨惫补苍尘耻办迟颈 (embodied liberation); and all the powers to create and control the world are coming under the secondary empowerment. The former is believed to be leading to the emergence of supreme joy and the latter to the attainment of thousand enjoyments.^[6] Similar mode of thought appears in the equation of the cosmic creative force with the aesthetic creativity and the potency of cognitive process with the capability of poetic appreciation both as the pedestal of supreme bliss.

The highest sense of bliss of the supreme consciousness is in fact identified with the pleasure arisen in the individuals as the result of bodily or sensual enjoyments like touch and aesthetic relish:

啶掂た啶膏ぐ啷嵿�椸ざ啶曕�嵿い啶苦ぐ啷嵿く啶� 啶多ぎ啷嵿き啷嬥�� 啶膏�囙い啷嵿ぅ啶� 啶膏ぐ啷嵿さ啶む�嵿�� 啶掂ぐ啷嵿い啶む�� 啷�
啶むい 啶忇さ 啶膏ぎ啶膏�嵿い啷嬥そ啶�啶�啶距え啶ㄠ�嵿う啶班じ啶掂た啶�啷嵿ぐ啶�啶� 啷�
啶むぅ啶� 啶灌た 啶�啶о�佮ぐ啷� 啶椸��啶む�� 啶膏�嵿お啶班�嵿ざ啷� 啶掂ぞ 啶氞え啷嵿う啶ㄠぞ啶︵た啶曕�� 啷�
啶�啶距ぇ啷嵿く啶膏�嵿ぅ啷嵿く啶掂た啶椸ぎ啷� 啶�啶距じ啷� 啶灌�冟う啶�啷� 啶膏�嵿お啶ㄠ�嵿う啶�啶距え啶む�� 啷�
啶嗋え啶ㄠ�嵿う啶多�曕�嵿い啶苦�� 啶膏�堗さ啷嬥�曕�嵿い啶� 啶�啶む�� 啶膏す啷冟う啶�啷� 啶溹え啶� 啷�

visarga艣aktiry膩 艣ambho岣� settha峁� sarvatra vartate ||
tata eva samasto'yam膩nandarasavibhrama岣� |
tath膩 hi madhure g墨te spar艣e v膩 candan膩dike ||
m膩dhyasthyavigame y膩sau h峁沝aye spandam膩nat膩 |
腻苍补苍诲补艣补办迟颈岣� saivokt膩 yata岣� sah峁沝ayo jana岣� ||^[7]

颁补尘补迟办腻谤补, the aesthetic experience, is also found identified with 痴颈尘补谤艣补 aspect of 艢补办迟颈 which is ultimately indifferent from the absolute consciousness.

In the case of limited individual, 膧苍补苍诲补艣akti is viewed to be equated with the highest plain of sattva, and also treated as the way to perceive 惭腻测腻 as a positive entity. In its transcendental essential nature, 艢颈惫补 is eternally pure and absolutely changeless. The very state is pure unity of consciousness and bliss, where 艢颈惫补 is known as cid膩nandaghana (鈥榥othing but the ecstatic consciousness鈥�).^[8]

Footnotes and references:

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[1]:

Abhinavagupta recommends the terms 鈥�膧迟尘补惫颈艣谤腻苍迟颈鈥� and 鈥楽v膩tmavi艣r膩nti鈥� for Cit and 膧苍补苍诲补 respectively.

[2]:

IPK, I. 5. 13; 叠丑腻蝉, Vol. 3, p.73. By quoting the verses from I. 5. 10 to I. 5. 15, Navjivan Rastogi asserts that鈥斺��办补艣尘墨谤补 艣aivadara艣ana k膩 辫谤腻峁嘺 ina 肠腻谤补 k膩rik膩e峁� hai鈥�, Second Level Workshop on Trika Philosophy, ICPR, Lukhnow, 2012.

[3]:

叠丑腻蝉, Vol.3, p.72.

[4]:

IPK, I. 5. 14.

[5]:

罢补苍迟谤腻濒辞办补 (罢补苍迟谤腻濒辞办补), III. 68; Also see, 罢补苍迟谤腻濒辞办补, III. 143, 201-208, and 234; 叠丑腻蝉kar墨 (叠丑腻蝉), Vol.2, p.257:鈥斺��tasya vi艣vapatery膩 蝉补迟迟腻 bhavanakart峁泃膩 蝉辫丑耻谤补迟迟腻r奴p膩 辫奴谤惫补峁� 惫测腻办丑测腻迟腻 蝉腻 蝉辫丑耻谤补迟迟腻 尘补丑腻蝉补迟迟别迟测补迟谤补 saiva prak膩艣asya vimar艣avyatirek膩t vimar艣膩tmakacamatk膩rar奴p膩 蝉补迟墨 办谤颈测腻艣补办迟颈谤耻肠测补迟别, paraunmukhyatyagena sv膩tmavi艣r膩ntir奴patv膩t ca saiv膩nanda岣� tadeva 触鈥�

[6]:

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻惫颈惫峁泃颈惫颈尘补谤艣颈苍墨, Vol.3, p.403;鈥斺��pratyabhij帽膩nam膩tr膩d膩nandal膩bha岣� pari艣墨lan膩ttu sa峁僢hogasahasrapr膩ptiriti tulyamubhayatra 触鈥�

[7]:

罢补苍迟谤腻濒辞办补, III. 208-210.

[8]:

莫艣惫补谤补辫谤补迟测补产丑颈箩帽腻办腻谤颈办腻, IV. 1. 14.